It means "not seeing the characteristics of phenomena". Since that is perceived with respect to all phenomena, a Buddha is omniscient. It does not mean, as Dharmakiriti famously quipped, that a Buddha knows the number of maggots in the ground.

It means that they know the nature of all phenomena and all the details of all paths to become buddhas.

(formatting mine)

From the "Tibetan Institutional Religious Violence" thread.

A human being has his limits. And thus, in every conceivable way, with every possible means, he tries to make the teaching enter into his own limits. ChNN

The weakest practitioners, understanding that phenomena are the cause of suffering break the link at contact, so they will not experience sensation, and so on. This is the function of śila, discipline. Stronger practitioners can sever the link at sensation, since they can control their craving with samadhi. The best practitioners however, can sever the link at ignorance, since they are owners of prajñā.

A human being has his limits. And thus, in every conceivable way, with every possible means, he tries to make the teaching enter into his own limits. ChNN

Then, with folded palms, saying "May all those with a referential view possessing concepts and discerning non-Buddhists enter Mahāyāna", Nairātma [Selfless] finished making his request.

[The Buddha]:"Child of a good family, the omniscient say ‘A self does not exist in the body.’"

[Nairātma asked:] "If a true self does not exist in the body, how do love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., all arise from it? Does a true self exist or not exist in the body? Your reasoning shall remove our doubts."

[The Buddha replies]:

The Mahāyānists say: "Friends, it is not to be said that a true self exists or does not exist in the body. If it really exists, saying ‘it does not exist’ would be speaking incorrectly. If it is exists, where? If one investigates inside and outside of the whole body a true self does not appear in the hair, nails, skin, the head, the flesh, bone, marrow, fat, entrails, liver, hands, feet, limbs, the heart, etc.’"

The non-Buddhists say: "It is seen with someone who possesses a divine eye. But how can the true self be seen with our fleshy eye?"

The Mahāyānists say: "It also cannot be seen with the divine eye. How can that which has no color, no form and no shape be seen anywhere?"

The non-Buddhists say: "Does it not exist as all?"

The Mahāyanists say: "If one says ‘it does not exist’, saying "it exists’ would be speaking incorrectly. If it does not exist, how will the directly perceived love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., all arise? Therefore, saying ‘it does not exist’ is not appropriate. Do not say whether it exists or does not exist. Because this is fault, do not say it exists or does not exist."

The non-Buddhists say: "Nevertheless, something is here to be perceived."

The Mahāyanists: "There is nothing at all to be perceived."

The non-Buddhists: "How is it empty, like space?"

The Mahāyanists: "Friends, it is like that. It is empty like space."

The non-Buddhists: "If that is so how, can love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., be seen?"

The Mahāyanists: "It is similar with an illusion, a dream or a optical illusion."

The non-Buddhists: "How is like an illusion, and how is it like a dream or an optical illusion?"

The Mahāyanists: "Illusion is merely a symbol, a dream is merely one’s personal vision, nothing to which to adhere, empty by nature, an essence which does not exist. An optical illusion is necessarily only an artifice. Friends, those are like that. However many things there may be, understand them to resemble illusions, dreams and optical illusions.

Furthermore, to demonstrate the relative and ultimate, that called the ‘relative’; this is the self, this is "other", life force, one who is born, person, creator, a feeler, possessions, children, spouse, friends, kin, etc.; those concepts are all relative. Where ever there is no self, no other, no life force, no one who is born, no person, no creator, no feeler, no wealth, no children, no spouse, no friends, no kin, etc., that is called "ultimate".

When all things are fully investigated by their nature, the result of virtue and non-virtue, arising and ceasing is relative. No result of virtue and non-virtue, no-arising and no ceasing is the essence of suchness; that is without universal afflictions and purification. Such is the practice of the phenomena of the middle way."

For that are these verses:

The relative and ultimateare correctly explained in two categories. The relative are mundane phenomena.The ultimate surpass the mundane.

Sentient beings entering intothe relative fall under the power of affliction;revolving in samsara for a long timebecause the ultimate is completely misunderstood.

Just as naïve ordinary peopledo not understand the path of liberation, will actually experiencemuch ceaseless suffering.

Since the pure ultimate which will stopbecoming anywhere is not understood,there will be arising and ceasing, the non arising will come and go.

Fools living in the world,revolve again and againhere in samsara, the abode of suffering,spinning like a wheel.

Just like the sun and mooncome and go againlikewise when one migrates to a new existence, one comes and goes again.

All of samsara is impermanent, unstable, momentary and perishable;therefore, give up dwelling in relative truth byunderstanding the ultimate.

The heavens in the higher realms, the gandharvas and titans too, all are migrations,all too are relative results.

Siddhas, vidyādharas, yakshasgandharvas, nāgāsagain can go to the hells; all too are relative results.

Someone of intense effortscan fall from the higher realms,a place that is a heaven and a source of qualities;everything too is relative result.

Someone who has obtained that sublime abodeof that Cakravartin, Indra,can again be born as an animal;everything too is relative result.

Therefore, give up all the excellent truthsof the gods of the higher realms;awakening is the luminous clarityupon which yogins always meditate.

The characteristic of a bodhisattvais not a thing, imperceptible, everything is empty and non-abiding,truly free from all proliferation.

The characteristic of a bodhisattvaisn’t rough, isn’t smooth, isn’twarm, isn’t cold, that cannot not be touched and cannot be held.

The characteristic of a bodhisattvais not long, is not short, is not round, is not triangular,is not subtle, also is not coarse.

The characteristic of a bodhisattvais beyond objects of meditation,is not within the experiential range of non-Buddhists,the practice of the perfection of wisdom.

The characteristic of a bodhisattvais without example, is not a meditation, cannot be seen, is the supreme object, utterly pure by nature.

Everything is like foam, a water bubble, without essence, is impermanent, without self, equivalent with an illusion, or an optical illusion,

Gathering up like a sphere, totally filled with proliferation,likewise, desire and anger, etc., are only equivalent with illusions.

Just as the inside of a binducannot be seen in that instant,if the perfection of wisdom is seen, likewise, the mind is unconditioned.

This laughter, love,speaking, singing, music, the ground, etc.,is always equivalent with a dream.

Whatever is constructed by all beings,this is equivalent with dreams;dreams are concepts of the mind;the mind also like space.

Someone who always meditates in this way[is meditating] in the way of the perfection of wisdom;someone who always meditates in this way, having become liberated from all things, will obtain the supreme stage.

Whatever is supreme awakening, is meditated by all the Buddhas, if this is grasped with meditation, one will obtain the result of Mahāyāna.

The Inquiry of Aryanairātma Mahāyāna Sūtra is complete.

Translated into Tibetan and edited by the Indian abbot, Kamalagupta and Translator of Shuchen, bhikshu Rinchen Zangpo.

At one time this was heard by me: the Bhagavan was staying in the palace of the king of the gods in Akanishtha teaching Dharma to the whole retinue. After Akashagarbha made prostrations to the Bhagavan, he made this request:“Bhagavan, how should a bodhisattva view the mind at the time of death?”

Then the Bhagavan replied:

“Akashagarbha, at the time a bodhisattva dies, he or she should meditate on the wisdom of the time of death. That wisdom is: since all phenomena are pure by nature, the thought of the non-existence of things is the best meditation. Since all phenomena are included in bodhicitta, the thought of great compassion is the best meditation. Since all phenomena are imperceptible and luminously clear, the thought which has no attachment to things at all is the best meditation. Because realizing the mind is wisdom, the thought that does not seek Buddhahood elsewhere is the best meditation.”

The Bhagavan spoke these verses:

Since all phenomena are pure by nature, meditate the thought of the non-existence of things. With bodhicitta,meditate the thought of great compassion.Imperceptible by nature, luminous clarity, meditate without any attachment to things at all.Mind is the cause of the arising of wisdom, do not seek Buddhahood elsewhere.

Thus the Bhagavan spoke, and and retinue, the bodhisattva Akashagarbha, etc., was very pleased. and praised the Bhagavan’s words.

The Bhagavan was residing in Anāthapindaka’s estate, the Jetavana grove, in Shravasti. At that time each of the senior bhiskhus of the Bhagavan arrived in the Bhagvan’s presence. The Bhagavan also made this statement:

“In order to liberate the mind, loving kindness should be cultivated. Therefore one should stabilize [the cultivation of loving kindness] with contemplation. [The cultivation of loving kindness] is to be done frequently, creating tranquility, made into a foundation, attended upon, becoming familiar, with much effort.

“There are eleven benefits and properties [of the cultivation of loving kindness] to explain individually. If it is asked what those eleven are, one will sleep happily; one will wake up happily; one will not have dreams of misdeeds. Humans will take joy in oneself, non-humans will take joy in oneself, one will be protected by gods, and one will not be harmed by fire, poison, and weapons. At all times one’s mind will abide in joy and one’s countenance will be very clear, and as one’s mind is clear at death and one is very careful in actions, one will be born into a Brahmaloka.

“Bhikshus, know that one’s mind should never be separate from loving kindness. One should stabilize [loving kindness] with contemplation; one should cultivate [loving kindness], it is to be done frequently, creating tranquility, made into a foundation, attended upon, becoming familiar, with much effort.

“The individual explanation of the eleven benefits and properties is complete.

“Also Bhikshus should explain the benefits and properties of loving kindness.

If one never gives up loving kindness one will always obtain food, live close to one’s homeland,and have the support of many people.

If one never gives up loving kindnessin whatever town to which one goes,the palace of the city’s kingand everything else will be offered.

If one never gives up loving kindness one will never be robbed, one will never be harmed by kings, and all sentient beings will be one’s friend.

If one never gives up loving kindness when giving praise, praise will be gotten,when giving devotion, devotion will be gotten, one will possess a brilliant complexion.

If one never gives up loving kindnessone will resemble god’s body, always brilliant like fire, and never separate from glory.

If one never gives up loving kindnessone will obtain much cattle, much grain shall grow in the fields, and one will have many sons and daughters.

If one never gives up loving kindness,were one to fall down from a mountain, or fall out of a tree, one will not fall but remain in one’s place.

If one never gives up loving kindness,just as when one climbs to the top of a Jujube tree, one cannot be moved by the wind, enemies will not even have a little bit of power.”

Thus the Bhagavan spoke, and the Bhikshus offered praise to the Bhagavan.

The Sutra of Cultivating Loving Kindness is finished.

Translated from the Tibetan text by the translator Kunga Namdrol, in turn translated from Sanskrit by Lotsawa Nyima Gyaltsen Palzangpo., Feb 22, 2004

今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃnew translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō_______Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.- Anzan Hoshin Roshi

So it's not a title, it's his name? Or is it some kind of species of which Malcolm is the only member?

Now I'm more confused.

Namdrol is his Dharmaname and la is a Tibetan honorific to show respect.

今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃnew translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō_______Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.- Anzan Hoshin Roshi

Mkoll wrote:Sorry, newbie question. This thread was the first result for "namdrol la" in google.

What is a Namdrol-la?

It is Malcolm.

/magnus

So it's not a title, it's his name? Or is it some kind of species of which Malcolm is the only member?

Now I'm more confused.

Malcolm is the name his parents gave him, Namdrol is the name some lama gave him. He used to post here and on many other places as Namdrol but have decided to now post as Malcolm. No need to be confused. http://rywiki.tsadra.org/index.php/User:Namdrol" onclick="window.open(this.href);return false;

/magnus

"To reject practice by saying, 'it is conceptual!' is the path of fools. A tendency of the inexperienced and something to be avoided."- Longchenpa

今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃnew translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō_______Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.- Anzan Hoshin Roshi